King James Version
Job 32
22 verses with commentary
Elihu's First Speech: I Will Speak
So these three men ceased to answer Job, because he was righteous in his own eyes. to: Heb. from answering
View commentary (3 sources)
KJV Study Commentary
The narrative introduces Elihu: "So these three men ceased to answer Job, because he was righteous in his own eyes." The phrase "righteous in his own eyes" (<em>tsaddiq be'enav</em>, צַדִּיק בְּעֵינָיו) is crucial—it can mean either (1) Job appeared righteous to the friends, or (2) Job considered himself righteous. The ambiguity is deliberate. Elihu will argue that Job's self-justification, though...
Read full commentary →Ellicott’s Commentary for English Readers
XXXII.
(1) **So these three men ceased.**—The next six chapters are taken up with the reply of a fourth person not before mentioned, but who appears to have been present during the discussion, and who is described as Elihu, the son of Barachel the Buzite, of the kindred of Ram. The name appears to mean, *He is my God. *The person from whom he was descended seems to have been the son of Nahor, Abra...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**7. deceitfully--**use fallacies to vindicate God in His dealings; as if the end justified the means. Their "deceitfulness" for God, against Job, was that they asserted he was a sinner, because he was a sufferer.
Then was kindled the wrath of Elihu the son of Barachel the Buzite, of the kindred of Ram: against Job was his wrath kindled, because he justified himself rather than God. himself: Heb. his soul
View commentary (3 sources)
KJV Study Commentary
Elihu's anger is introduced: 'against Job was his wrath kindled, because he justified himself rather than God.' This accusation misunderstands Job - he seeks vindication, not self-justification. Elihu represents youthful certainty that misses nuance.
Ellicott’s Commentary for English Readers
(2) **Because he justified himself rather than God.**—See Job 19:6. Job maintained his innocence, and could not understand how his affliction could be reconciled with the justice of God. Yet, at the same time, he declared that God was his salvation (Job 13:16), and that it was impossible for man to be absolutely just with God (Job 9:2; Job 9:28), though at the same time he might hope in His righte...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**8. accept his person--**God's; that is, be partial for Him, as when a judge favors one party in a trial, because of personal considerations.
**contend for God--**namely, with fallacies and prepossessions against Job before judgment (Jud 6:31). Partiality can never please the impartial God, nor the goodness of the cause excuse the unfairness of the arguments.
Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job.
View commentary (3 sources)
KJV Study Commentary
Elihu's anger extends to Job's friends: "Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job." The verb <em>charah</em> (חָרָה, "kindled") describes anger's burning. The verb <em>matsa</em> (מָצָא, "found") means to discover or attain. Despite failing to refute Job (<em>ma'aneh</em>, מַעֲנֶה, "answer"), they condemned him. Elihu recogni...
Read full commentary →Ellicott’s Commentary for English Readers
(3*)* **They had found no answer.**—They could not reply unto Job, nor deny that he had been in conduct such as he said he had been, and yet they concluded that he must be wicked because God had smitten him.
Jamieson-Fausset-Brown Bible Commentary
9. Will the issue to you be good, when He searches out you and your arguments? Will you be regarded by Him as pure and disinterested?
**mock--**(Ga 6:7). Rather, "Can you deceive Him as one man?" &c.
Now Elihu had waited till Job had spoken, because they were elder than he. waited: Heb. expected Job in words elder: Heb. elder for days
View commentary (3 sources)
KJV Study Commentary
<strong>Now Elihu had waited till Job had spoken, because they were elder than he</strong> (וֶאֱלִיהוּא חִכָּה אֶת־אִיּוֹב בִּדְבָרִים כִּי זְקֵנִים הֵמָּה מִמֶּנּוּ לְיָמִים, ve'Elihu chikkah 'et-'Iyyov bidvarim ki zeqenim hemmah mimmennu leyamim)—the verb <em>chakah</em> means to wait, tarry, or delay. <em>Zaqen</em> means elder, with <em>yamim</em> (days, years) emphasizing advanced age. Elihu'...
Read full commentary →Ellicott’s Commentary for English Readers
(4) **Now Elihu had waited till Job had spoken.**—Literally, *Had waited in words for or regarding Job; *that is, as some understand it, had waited to speak unto Job, or, more probably, had waited till the argument was closed to declare his opinion with reference to Job. The line taken by Elihu is an intermediate one, and is neither that of Job nor his friends. He admits the integrity of Job—or, a...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
10. If ye do, though secretly, act partially. (See on Job 13:8; Psa 82:1, 2). God can successfully vindicate His acts, and needs no fallacious argument of man.
When Elihu saw that there was no answer in the mouth of these three men, then his wrath was kindled.
View commentary (2 sources)
KJV Study Commentary
<strong>When Elihu saw that there was no answer in the mouth of these three men</strong> (וַיַּרְא כִּי אֵין מַעֲנֶה בְּפִי שְׁלֹשֶׁת הָאֲנָשִׁים, vayyar ki 'en ma'aneh befi sheloshet ha'anashim)—the verb <em>ra'ah</em> (saw, perceived) indicates Elihu's discernment; <em>ma'aneh</em> means answer or response. The three friends—Eliphaz, Bildad, Zophar—have exhausted their arguments and fallen silen...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**11. make you afraid?--**namely, of employing sophisms in His name (Jr 10:7, 10).
And Elihu the son of Barachel the Buzite answered and said, I am young , and ye are very old; wherefore I was afraid, and durst not shew you mine opinion. young: Heb. few of days durst: Heb. feared
View commentary (3 sources)
KJV Study Commentary
Elihu explains his hesitation: "I am young, and ye are very old; wherefore I was afraid, and durst not shew you mine opinion." The Hebrew <em>yare</em> (יָרֵא, "afraid") and <em>gur</em> (גּוּר, "durst not") express reverence and trepidation. Ancient culture valued age and experience (Leviticus 19:32). Yet Elihu will argue that wisdom doesn't automatically come with age—it's a gift of the Spirit (...
Read full commentary →Ellicott’s Commentary for English Readers
(6) **I am young.**—The way in which Elihu comes forward is very interesting, and full of character. It gives us also a picture of the times and habits.
Jamieson-Fausset-Brown Bible Commentary
**12. remembrances--**"proverbial maxims," so called because well remembered.
**like unto ashes--**or, "parables of ashes"; the image of lightness and nothingness (Is 44:20).
**bodies--**rather, "entrenchments"; those of clay, as opposed to those of stone, are easy to be destroyed; so the proverbs, behind which they entrench themselves, will not shelter them when God shall appear to reprove th...
Read full commentary →I said, Days should speak, and multitude of years should teach wisdom.
View commentary (2 sources)
KJV Study Commentary
<strong>I said, Days should speak, and multitude of years should teach wisdom</strong> (אָמַרְתִּי יָמִים יְדַבֵּרוּ וְרֹב שָׁנִים יֹדִיעוּ חָכְמָה, 'amarti yamim yedabberu verov shanim yodi'u chokhmah)—<em>yamim</em> (days) metonymically represents advanced age; <em>rov</em> means abundance or multitude; <em>shanah</em> is year; <em>chokhmah</em> is wisdom, skill, or insight. The verb <em>dabar</...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
13. Job would wish to be spared their speeches, so as to speak out all his mind as to his wretchedness (Job 13:14), happen what will.
But there is a spirit in man: and the inspiration of the Almighty giveth them understanding.
View commentary (3 sources)
KJV Study Commentary
Elihu declares: 'But there is a spirit in man: and the inspiration of the Almighty giveth them understanding.' The word ruach (רוּחַ, spirit) refers to the life-breath or spirit God breathed into humanity (Genesis 2:7). Nishmat Shaddai (נִשְׁמַת שַׁדַּי, inspiration of the Almighty) literally means 'breath of the Almighty.' Biyn (בִּין, understanding) means discernment or insight. Elihu argues tha...
Read full commentary →Ellicott’s Commentary for English Readers
(8) **But there is a spirit in man.**—Rather, *But it is the spirit in man.*
**And the inspiration of the Almighty.**—Rather, *And the breath of the Almighty that giveth them understanding. *It is the expression used in the Mosaic narrative of the origin of man, and may perhaps show acquaintance on the part of the writer with that narrative (Genesis 2:7). Elihu means to say that it is not years so...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
14. A proverb for, "Why should I anxiously desire to save my life?" [Eichorn]. The image in the first clause is that of a wild beast, which in order to preserve his prey, carries it in his teeth. That in the second refers to men who hold in the hand what they want to keep secure.
Great men are not always wise: neither do the aged understand judgment.
View commentary (3 sources)
KJV Study Commentary
Elihu challenges age's authority: 'Great men are not always wise: neither do the aged understand judgment.' This democratizes wisdom - age doesn't guarantee understanding. The Spirit gives wisdom regardless of years.
Ellicott’s Commentary for English Readers
(9) **Great men are not always wise**.—That is, *old men. *He had just before said that he was “little in days” (Job 32:6); or it may be used in the sense of number, many, or multitudes. (Comp. what Job himself said, Job 12:2 : “No doubt because ye are a *people *wisdom will die with you.”)
Jamieson-Fausset-Brown Bible Commentary
**15. in him--**So the margin or keri, reads. But the textual reading or chetib is "not," which agrees best with the context, and other passages wherein he says he has no hope (Job 6:11; 7:21; 10:20; 19:10). "Though He slay me, and I dare no more hope, yet I will maintain," &c., that is, "I desire to vindicate myself before Him," as not a hypocrite [Umbreit and Noyes].
Therefore I said, Hearken to me; I also will shew mine opinion.
View commentary (3 sources)
KJV Study Commentary
Elihu makes his case: "Therefore I said, Hearken to me; I also will shew mine opinion." The imperative <em>shama</em> (שָׁמַע, "hearken") demands serious attention—the same verb in the <em>Shema</em> (Deuteronomy 6:4). The noun <em>de'ah</em> (דֵּעָה, "opinion") means knowledge or understanding. Elihu claims not personal opinion but divinely-illuminated insight. His confidence stems not from age o...
Read full commentary →Ellicott’s Commentary for English Readers
(10) **Therefore I said.**—Equivalent to, *Therefore I say. *It is what he says now, as the result of former convictions.
Jamieson-Fausset-Brown Bible Commentary
**16. He--**rather, "This also already speaks in my behalf (literally, 'for my saving acquittal') for an hypocrite would not wish to come before Him" (as I do) [Umbreit]. (See last clause of Job 13:15).
Behold, I waited for your words; I gave ear to your reasons, whilst ye searched out what to say. reasons: Heb. understandings what: Heb. words
View commentary (2 sources)
KJV Study Commentary
<strong>Behold, I waited for your words; I gave ear to your reasons</strong> (הֵן־הוֹחַלְתִּי לְדִבְרֵיכֶם אָזִין עַד־תְּבוּנֹתֵיכֶם, hen-hochalti ledivreikhem 'azin 'ad-tevunoteikhem)—<em>yachal</em> means to wait, hope, or expect; <em>diber</em> is word or speech; <em>'azan</em> means to give ear, listen attentively; <em>tevunah</em> is understanding, intelligence, or reasoning. <strong>Whilst y...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**17. my declaration--**namely, that I wish to be permitted to justify myself immediately before God.
**with your ears--**that is, attentively.
Yea, I attended unto you, and, behold, there was none of you that convinced Job, or that answered his words:
View commentary (3 sources)
KJV Study Commentary
<strong>Yea, I attended unto you, and, behold, there was none of you that convinced Job</strong> (וְעָדֵיכֶם אֶתְבּוֹנָן וְהִנֵּה אֵין לְאִיּוֹב מוֹכִיחַ, ve'adeikhem 'etbonan vehinne 'en le'Iyyov mokhiach)—<em>bin</em> means to understand, discern, or attend carefully; <em>yakach</em> means to prove, convince, reprove, or decide a case. <strong>Or that answered his words</strong> (עֹנֶה אֲמָרָיו ...
Read full commentary →Ellicott’s Commentary for English Readers
(12) **There was none of you.**—In Elihu’s judgment there was no one who touched the main point of the argument with Job.
Jamieson-Fausset-Brown Bible Commentary
**18. ordered--**implying a constant preparation for defense in his confidence of innocence.
Lest ye should say, We have found out wisdom: God thrusteth him down, not man.
View commentary (3 sources)
KJV Study Commentary
Elihu warns: 'Lest ye should say, We have found out wisdom: God thrusteth him down, not man.' The phrase matsanu chokmah (מָצָאנוּ חָכְמָה, we have found wisdom) suggests the friends thought they comprehended Job's situation. Elihu cautions against claiming to possess wisdom that belongs to God alone. The phrase 'God thrusteth him down' (El yiddefennu, אֵל יִדְּפֶנּוּ) means God defeats or repels ...
Read full commentary →Ellicott’s Commentary for English Readers
(13) **Lest ye should say.**—That is, “I resolved to speak, lest ye should think yourselves wise, and that God was afflicting him on account of his sins.” God is declaring his guilt in such a way that man’s opinion matters little.
Jamieson-Fausset-Brown Bible Commentary
**19. if, &c.--**Rather, "Then would I hold my tongue and give up the ghost"; that is, if any one can contend with me and prove me false, I have no more to say. "I will be silent and die." Like our "I would stake my life on it" [Umbreit].
Now he hath not directed his words against me: neither will I answer him with your speeches. directed: or, ordered
View commentary (2 sources)
KJV Study Commentary
<strong>Now he hath not directed his words against me</strong> (וְלֹא־עָרַךְ אֵלַי מִלִּין, velo-'arakh 'elay millin)—<em>'arakh</em> means to arrange, set in order, or direct (as in arranging battle lines); <em>millah</em> is word or speech (Aramaic). <strong>Neither will I answer him with your speeches</strong> (וּבְאִמְרֵיכֶם לֹא אֲשִׁיבֶנּוּ, uv'imreikhem lo 'ashivenu)—<em>'emer</em> is saying...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
20. Address to God.
**not hide--**stand forth boldly to maintain my cause.
They were amazed, they answered no more: they left off speaking. left: Heb. removed speeches from themselves
View commentary (3 sources)
KJV Study Commentary
<strong>They were amazed, they answered no more: they left off speaking</strong> (חַתּוּ לֹא־עָנוּ עוֹד הֶעְתִּיקוּ מֵהֶם מִלִּים, chattu lo-'anu 'od he'tiqu mehem millim)—<em>chatat</em> means to be shattered, dismayed, or broken; <em>'anah</em> is to answer or respond; <em>'ataq</em> means to move, proceed, or depart. The phrase 'left off speaking' uses <em>millah</em> (words) with the sense of ...
Read full commentary →Ellicott’s Commentary for English Readers
(15) **They were amazed.**—The force is given better by substituting the present tense, “They are amazed, they answer no more: they have not a word to say.”
Jamieson-Fausset-Brown Bible Commentary
21. (See on Job 9:34 and see Psa 39:10).
When I had waited, (for they spake not, but stood still, and answered no more;)
View commentary (3 sources)
KJV Study Commentary
<strong>When I had waited, (for they spake not, but stood still, and answered no more;)</strong> (וְהוֹחַלְתִּי כִּי־לֹא יְדַבֵּרוּ כִּי עָמְדוּ לֹא־עָנוּ עוֹד, veHochalti ki-lo yedabberu ki 'amadu lo-'anu 'od)—<em>yachal</em> means to wait, hope, or tarry; <em>dabar</em> is to speak; <em>'amad</em> means to stand, stand still, or stop; <em>'anah</em> is to answer. The triple negatives (not speak,...
Read full commentary →Ellicott’s Commentary for English Readers
(16) **When I had waited.**—Or, as some render it, “And shall I wait because they speak not?” But they stand still and make no further reply.
Jamieson-Fausset-Brown Bible Commentary
**22. call--**a challenge to the defendant to answer to the charges.
**answer--**the defense begun.
**speak--**as plaintiff.
**answer--**to the plea of the plaintiff. Expressions from a trial.
I said, I will answer also my part, I also will shew mine opinion.
View commentary (2 sources)
KJV Study Commentary
<strong>I said, I will answer also my part, I also will shew mine opinion</strong> (אֲעֶנֶּה־אַף־אָנִי חֶלְקִי אֲחַוֶּה־דֵּעִי גַּם־אָנִי, 'e'enneh-'af-'ani chelqi 'achavveh-de'i gam-'ani)—<em>'anah</em> means to answer or respond; <em>cheleq</em> is part, portion, or share; <em>chavah</em> means to declare or show; <em>de'ah</em> is knowledge or opinion. The repeated 'I also' (<em>'af-'ani</em>, ...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
23. The catalogue of my sins ought to be great, to judge from the severity with which God ever anew crushes one already bowed down. Would that He would reckon them up! He then would see how much my calamities outnumber them.
**sin?--**singular, "I am unconscious of a single particular sin, much less many" [Umbreit].
For I am full of matter, the spirit within me constraineth me. matter: Heb. words spirit: Heb. spirit of my belly
View commentary (2 sources)
KJV Study Commentary
Elihu explains: 'For I am full of matter, the spirit within me constraineth me.' This describes inner compulsion to speak - words demanding utterance. Yet divine inspiration doesn't equal divine authority - Elihu is not mentioned in God's final verdict.
Jamieson-Fausset-Brown Bible Commentary
**24. hidest ... face--**a figure from the gloomy impression caused by the sudden clouding over of the sun.
**enemy--**God treated Job as an enemy who must be robbed of power by ceaseless sufferings (Job 7:17, 21).
Behold, my belly is as wine which hath no vent; it is ready to burst like new bottles. hath: Heb. is not opened
View commentary (3 sources)
KJV Study Commentary
Elihu describes his compulsion to speak: "Behold, my belly is as wine which hath no vent; it is ready to burst like new bottles." The noun <em>beten</em> (בֶּטֶן, "belly") represents his innermost being. The imagery of wine fermenting in sealed wineskins creates pressure requiring release. Elihu portrays speaking as necessity, not choice. This resonates with Jeremiah's experience: "His word was in...
Read full commentary →Ellicott’s Commentary for English Readers
(19) **New bottles.**—Or *wine-skins. *(Comp. Matthew 9:17.)
Jamieson-Fausset-Brown Bible Commentary
25. (Le 26:36; Psa 1:4). Job compares himself to a leaf already fallen, which the storm still chases hither and thither.
**break--**literally, "shake with (Thy) terrors." Jesus Christ does not "break the bruised reed" (Is 42:3, 27:8).
I will speak, that I may be refreshed: I will open my lips and answer. be: Heb. breathe
View commentary (2 sources)
KJV Study Commentary
<strong>I will speak, that I may be refreshed</strong> (אֲדַבְּרָה וְיִרְוַח לִי, <em>adabberah ve-yirvach li</em>)—The verb <em>ravach</em> (רָוַח) means "to be wide, spacious, relieved." Elihu feels internal pressure requiring release through speech. The phrase <strong>I will open my lips and answer</strong> (אֶפְתַּח־שְׂפָתַי וְאֶעֱנֶה) uses <em>patach</em> (פָּתַח, "to open") and <em>anah</em>...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**26. writest--**a judicial phrase, to note down the determined punishment. The sentence of the condemned used to be written down (Is 10:1; Jr 22:30; Psa 149:9) [Umbreit].
**bitter things--**bitter punishments.
**makest me to possess--**or "inherit." In old age he receives possession of the inheritance of sin thoughtlessly acquired in youth. "To inherit sins" is to inherit the punishments inse...
Read full commentary →Let me not, I pray you, accept any man's person, neither let me give flattering titles unto man.
View commentary (2 sources)
KJV Study Commentary
<strong>Let me not, I pray you, accept any man's person</strong> (אַל־נָא אֶשָּׂא פְנֵי־אִישׁ, <em>al-na esa pene-ish</em>)—The idiom "lift up face" (<em>nasa panim</em>) means to show partiality or favoritism (Leviticus 19:15, Deuteronomy 1:17). Elihu declares impartiality—he won't flatter Job because of status. The phrase <strong>neither let me give flattering titles unto man</strong> (וְאֶל־אָד...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**27. stocks--**in which the prisoner's feet were made fast until the time of execution (Jr 20:2).
**lookest narrowly--**as an overseer would watch a prisoner.
**print--**Either the stocks, or his disease, marked his soles (Hebrew, "roots") as the bastinado would. Better, thou drawest (or diggest) [Gesenius] a line (or trench) [Gesenius] round my soles, beyond which I must not move [Umbreit].
For I know not to give flattering titles; in so doing my maker would soon take me away.
View commentary (3 sources)
KJV Study Commentary
<strong>For I know not to give flattering titles</strong> (כִּי לֹא יָדַעְתִּי אֲכַנֶּה, <em>ki lo yadati akanneh</em>)—The verb <em>yada</em> (יָדַע, "to know") indicates ability or practice. Elihu claims he doesn't know how to flatter—it's foreign to his character. The phrase <strong>in so doing my maker would soon take me away</strong> (כִּמְעַט יִשָּׂאֵנִי עֹשֵׂנִי) uses <em>oseni</em> (עֹשֵׂנ...
Read full commentary →Ellicott’s Commentary for English Readers
(22) I**n so doing my maker would soon take me away.**—Or perhaps the meaning may be, “My Maker will almost have to forgive me:*” *that is, for being too candid, frank, and straightforward; for speaking too plainly. Some commentators regard Elihu’s character with great disfavour, and consider him to be an empty and arrogant talker, mainly, perhaps, from Job 32:18-19; others accept him as a wise an...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
28. Job speaks of himself in the third person, thus forming the transition to the general lot of man (Job 14:1; Psa 39:11; Ho 5:12).